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1§^C3«C330<^XZ>C!30C!30 



A MANUAL 



Principles, Doctrines & Usages 



Congregational Churches. 



COMPILED BY 



REV. J. E. ROY. 



*"\ "'Walls about Zibn, and' go round about her; tell the towers thereof. Mark ye M 
• Well her bulwarks, consider her palaces : that ye may tell it to the generation \M 
following-. 1 '— Psalm xlviii: 12,13, 9] 



t^ZZTttlD SUDXTXO'M , 



CHICAGO: 

CHURCH, GOODMAN & DONNELLEY, PKINTEK!- 
1869. 



IW1^ C3 ^C3^ 



CONTENTS. 



PAQB. 

Historical Sketch of Congregationalism 3 

Principles of Congregationalism 5 

National Council at Boston 16 

Genius of Congregationalism 19 

How to form a Church 21 

Confession of Faith 26 

Covenant 28 

Parliamentarj 7 Rules , 32 

Forms of Letters Missive 31 

How to Incorporate a Church 36 

Advantages Congregationalism. 45 



A MANUAL 



principles, Hoctrines attfr Usages 



CONGREGATIONAL CHURCHES. 



COMPILED BY 



REV. J. E. ROY, 

A 



V 



"Walk about Zion, and go round about her; tell the towers thereof. Mark ye 
well her bulwarks, consider her palaces; that ye may tell it to the generation 
following." — Psalm xlviii. 12, 13. 



CHICAGO : 

CHURCH, GOODMAN AND DONNELLEY, PRINTERS. 
1869: 



■;/ 






[The matter of this Manual " hath so much force as there is force 
in the reason of it." In organizing Churches at the "West, often 
among people who know nothing of the genius of Congregationalism, 
the need of some simple Directory how to proceed, has been greatly 
felt. For want of some such help not a few Churches have been 
organized without any code of rules, and so have been subject to 
many distractions, while the polity has thereby suffered reproach. 
The late Council at Washington " learned with great surprise and 
regret that no such code had been adopted by that Church ; " and, 
finding this lack a cause of " much of the confusion and irregularity" 
there discovered, made " one of its most earnest recommendations 
that this great defect, always certain to be fruitful of mischief, be at 
once and carefully supplied."] 



CONGREGATIONAL MANUAL. 



I. HISTORICAL SKETCH OF CONGREGATIONALISM.* 

Thou shalt remember all the way which the Lord thy God led thee. — Deut. viii. 2. 

But a superficial examination of the New Testament is needed to 
show us what principles of polity were adopted by the Apostles in 
the organization of the Primitive Churches. Under the guidance of 
the Spirit of God, and following the principles laid down by Christ 
in the eighteenth chapter of Matthew, they adopted that mode of 
government which, for want of a better name, is now called Congre- 
gationalism. The name is simply a suggestion of the fact, that the 
congregation possesses all the governing power. The apostles invariably 
addressed each congregation of Christians as though it was the only 
Church in the place, and when they referred to the churches of any 
given territory, they always used the plural number, as " the Churches 
of Galatia," Macedonia, etc. The bishops, or teachers, or elders, were 
each the minister of one Church, except in cases of a large Church, 
where several men were associated, as " the elders of Ephesus," to 
whom Paul gave the name of bishops. Mosheim, who was a Luth- 
eran, and whose work on ecclesiastical history is of high authority, 
says, vol. i., p. 86, "The highest authority was in the people, or the 
whole body of Christians in the Apostolic Churches, for even the 
Apostles themselves inculcated by their example, that nothing of any 
moment was to be clone, or determined on, but with the knowledge 
and consent of the brotherhood. The assembled people, therefore, 
elected their own rulers and teachers, or by their authoritative 
consent, received them when recommended to them. They also by 
their suffrages rejected or confirmed the laws that were proposed by 
their rulers in their assemblies; they excluded profligate or lapsed 
brethren, and restored them; they decided the controversies and 
disputes that arose ; in a word, the people did every thing that ia 

* From the Missouri Manual. 



4 CONGREGATIONAL MANUAL. 

proper for those in whom the supreme power, is vested. Acts i. 15-26 ; 
Acts vi. 3-6; 2 Cor. viii. 19; Acts xyiii. 17; 1 Cor. v. 4, 13; 2 Cor. 
ii. 6." Also, on same page, he says — "For all the Churches in these 
primitive times were independent "bodies ; none of them were subject 
to the jurisdiction of any other." This he also affirms was the case 
with all the Churches during a great part of the second century, on 
p. 142, vol. 1. 

ISTeancler, another high authority in Church history, testifies to the 
same. In the latter half of the second century, when the fervor of 
apostolic piety had begun to disappear, there arose unchristian dissen- 
sions among the clergy, and Jerome suggests that the idea of a standing 
officer called a bishop, was resorted to as an expedient to quell them. 
The progress towards a hierarch was rapid. Ecclesiastical officers 
were multiplied. Men ambitious to acquire power made use of their 
sacred office to secure increased authority, and the order of the church 
was soon changed from the simple democracy of the Apostles into 
the oppressive abominations of the Papacy. 

" Neighboring churches were first consolidated into one bishopric, 
then aggregated bishoprics grew into a vast hierarchy, which over- 
came all popular resistance and settled itself securely for centuries at 
Rome giving birth there to those monstrous and malignant heresies 
of doctrine, and those mournful and miserable immoralities of life, 
which, raying out gloom upon the general mind and heart, brought 
on the long night of the dark ages." — [Congregationalism, by H. M. 
Dexter, D.D., p. 22.] 

A little band known as the Waldenses in the valleys of the Cottian 
Alps, successfully resisted this invasion of Papal corruption, main- 
taining their position against all persecution. This forms the only 
link between the Apostolic time and the Reformation. 

This New Testament order of Church government was reproduced 
by the Puritans, who, by the corruptions of their times were driven 
back to the Word of G-od for their principles and their models. The 
first Congregational Church after the Reformation was formed in 
1606, in Scrooby, in the north of England, where a few Christians, 
hunted by the hounds of the Establishment, took refuge. That 
Church emigrated to Amsterdam, in Holland, John Robinson being 
its pastor. After a year it removed to Leyden, where it remained for 
eleven years. In 1620 one division of this Church came to America, 
and landed from the Mayflower on Plymouth Rock, Dec. 22, 1620. 
This was the first church of this, or any other order in America, 



CONGREGATIONAL MANUAL. 5 

except, perhaps, one or two small Episcopal organizations in Eastern 
Virginia. More than eighty years after this the first Presbyterian 
church in this country was organized at Philadelphia, and seventy 
years still later, the first Methodist Church was formed in New York 
city. 

The Churches of New England are largely Congregational. Out 
of New England there are 1,762 churches of this order, and in all the 
former free states and territories they are rapidly increasing in num- 
ber and in membership ; and, now that slavery, their natural antago- 
nist, is gone, they are springing up at the South. With the exception 
of two denominations, it has the highest number of Churches and the 
largest membership of any Protestant sect in the United States. It 
supports, under the American Board, more than a hundred mission- 
aries in foreign lands, and under the American Home Missionary 
Society, more than nine hundred missionaries in the new and desti- 
tute parts of our own country. Under its Congregational Union, 
within fifteen years, it has aided in building 496 houses of worship 
for feeble churches. In January, 1869, it had 2,951 churches, 3,070 
ministers, 291,042 members, 7 theological seminaries, 14 colleges, and 
many academies of the higher class. 



n. PRINCIPLES OF CONGREGATIONALISM.* 

What the Spirit saith, it sayeth unto the Churches. — Rev. ii. 7. 

I. Officers. — Congregational Churches have two perpetual and 
regularly elected classes of officers. These are Bishops (usually 
styled Pastors), and Deacons. Frequently, however, Committees 
are appointed, either annually or occasionally, for such purposes of 
mere business, as the exigencies of the case may require. 

Ordinarily each Church has but one Bishop or Pastor, though some 
Churches have two colleague Pastors. Many years since it was 
common for each Church to enjoy the labors of two (called Pastor 
and Teacher), and the primitive Churches appear to have had several, 
composing a Ministerial Elderhood, or Presbytery, in {not over) each 
Church ; Acts xiv. 23 ; Titus i. 5 ; 1 Timothy iv. 14 ; James v. 14 ; 

* A tract of the Congregational Board, expanded by Dr. Wm. W. Patton, in the 
Manual of the First Congregational Church, Chicago. 



6 CONGREGATIONAL MANUAL. 

but in modern times, with the change in the circumstances of the 
Churches, and in the character of the public instruction given, the 
custom has been abandoned. 

The number of Deacons appointed by each Church, may be two or 
more, two being the smallest number used. 

The primitive Churches, founded by the Apostles, had these same 
officers, and no others. Those called " Elders " were the same as 
" Bishops." Compare Acts xx. 17, 28 ; 1 Peter v. 1-5 ; Titus i. 5-7. 
See also Keander's Church History, vol. i., p. 184, and Mosheim's 
Ecc. History, vol. i., p.. 69. Thus, Paul, writing to the Philippians, 
directs his letters to " the saints at Philippi, with the Bishops and 
Deacons." Phil. i. 1. It is evident, therefore, that in the single 
Church in that city were at least two Bishops. In the Church at 
Ephesus, also, were several Bisliops ; for Paul having invited the 
Elders of the Church at Ephesus to meet him at Miletus, Acts xx. 
17, styles those very individuals, verse 28, Bishops. Our translators 
give the word "overseers;" but the word in the original language 
is Bishops, and is so rendered in every other text. As there were 
several of these in each of the primitive Churches, they divided out 
the various duties among them, according to their natural and spirit- 
ual gifts ; and some attended more to public preaching, and others 
more to pastoral oversight, as appears from 1 Tim. v. 17 ; but all were 
equal in office and were ministers. There were not two kinds of elders, 
the one ministers and the other laymen. The New Testament knows 
nothing of " ruling elders," who have no official right to teach. 
Therefore Paul addresses his epistles, in each case, to the " bishops 
and deacons " of the Church, there being no other officers. 

II. Powers and Duties op Officers. — Congregational 
Churches entrust no ecclesiastical power to their officers. In all 
business meetings of the Church, the Bishop or Pastor is ex-officio 
moderator. This constitutes the only distinction or power he 
possesses, above any other brother in the Church. The New Testa- 
ment denies to the officers authority of any original or exclusive 
character, and represents them rather as the servants of the Churches. 
Matt. xx. 25, 27. 

The dulies connected with this office are numerous and important. 
Teaching is the great duty of the Pastor. He is expected, therefore, 
to be a habitual and diligent student ; to preach on the Sabbath ; to 
visit his flock from house to house ; to collect portions of his congre- 
gation in smaller meetings for religious instruction ; to visit the sick ; 



CONGREGATIONAL MANUAL. 7 

and to perform religious services at funerals. He is also to admin- 
ister the ordinances of Baptism and the Lord's Supper, at such times 
as the Church may appoint. 

In these respects, also, Congregational Churches have copied the 
primitive model. We find little or nothing in the Scriptures of the 
power of Bishops or Teachers. What is said in Hebrews xiii. 7, 17, 
relates to the respect and deference which should be paid to religious 
teachers who are competent and faithful in their office, and who 
preside in the assemblies of believers, guide their minds, exercise a 
moral power and leading influence, and execute the discipline 
ordered by the Church. Thus, Neander remarks, in his Church 
History, vol. i., p. 189 : 

"As regards the relation in which these Presbyters (Elders or 
Pastors) stood to the communities, they were not designed to exer- 
cise absolute authority, but to act as presiding officers and guides 
of ah ecclesiastical republic ; to conduct all things with the co- 
operation of the communities, as their ministers and not as their 
masters." 

The great duty of the primitive, scriptural Bishop was to teach. 
As the passages which relate to this subject are too numerous and 
too long to be quoted in this brief manual, let the reader refer to 
Acts xx. 28 ; 1 Tim. iii. 1-6; iv. 6 ; iv. 12-16 ; 2 Tim. ii. 1-26; iv. 1-5 ; 
Titus i. 7-9; ii. 1-15; iii. 1-11. 

The duties of Deacons in our Congregational Churches are quite 
limited. They assist in administering the Lord's Supper, by distri- 
buting the elements to the communicants. It is their duty also to 
attend to the secular business of the Church ; to visit the members 
for the purpose of religious instruction and prayer ; to conduct the 
religious meetings in the absence of the Pastor or other minister, and 
to attend to the wants of the poor. 

Very little is said in the Scriptures respecting the office of Deacons. 
Their character, though not their duties, are described in 1 Tim. 
iii. 8-12. The original word signifies one wlw serves, or assists. From 
that fact and from the testimony of history, there can be no doubt 
that their duties consisted in general, in acting as assistants or aids to 
the Bishop, in discharging his duties to the Church. Thus Neander 
says, in his Church History, vol. i., p. 188 : 

" Besides these, we find only one other Church office in the Apostolic 
age, that of the Deacons. The duties of this office were from the 
beginning, simply external, as it was instituted in the first place, 



8 CONGREGATIONAL MANUAL. 

according to Acts vi., to assist in the distribution of alms. The care 
of providing for the poor and sick of the communities, to which 
many other external duties were afterwards added, devolved partic- 
ularly on this office." 

III. Power of the Church. — It is a fundamental principle of 
Congregationalism that all ecclesiastical power resides in the Churchy 
or the associated body of the brethren, and not in the officers of the 
Church, nor in ecclesiastical bodies distinct from or above the Church. 
The power exercised by the Church is purely ecclesiastical, without 
touching in the slightest degree the temporal or civil rights of its 
members, or of any other person. The principal powers exercised 
by the Church may be classified as follows : 

1st. T lie power of electing its own officers. — The Bishop (or Pastor) 
and Deacons, are elected by a majority of the Church. In exercising 
this power, it is considered obligatory on the members to exercise 
mutual forbearance in case of any difference of opinion ; that a 
majority should give great weight to the opposing wishes of a 
minority ; and that a minority should be willing to surrender their 
own predilections in deference to a majority. Thus may harmony 
be secured. 

2d. The power of admitting or excluding its own members. — Persons 
are admitted to the Church by vote of the brethren; unworthy mem- 
bers a?e also excluded by the same power. The modes of proceeding 
in these cases will be described hereafter. 

3rd. The power of forming its own creed. — Congregational Churches 
have no denominational Creed ; that is, no Creed received as authori- 
tative by all the Pastors and Churches, or imposed on them by any 
ecclesiastical authority. It is true that they all receive, unhesitat- 
ingly, the fundamental or evangelical doctrines. Still, each Church 
constructs its own Creed; and alters it whenever inclined. It is 
worthy of notice, as showing the unity of the teaching of the Spirit, 
and the safety of trusting the local Churches, that although hundreds, 
and perhaps thousands of creeds have been constructed by our 
Churches, and the phraseology used is endlessly varied, yet there is 
the most wonderful harmony, and even identity of doctrine among 
them all, on the essential truths of religion. 

4th. The power of regulating tlie details of. its own worship, and 
modes of procedure in executing the previous powers. — The mode in 
which public worship shall be performed ; the seasons for com- 
munion; the mode of receiving or disciplining its own members; 



CONGREGATIONAL MANUAL. 9 

special seasons of fasting and religions worship, are all regulated by 
vote of the Church. 

5th. Tlie power of independency. — That is, each Church has these 
powers, in and of itself, which it may exercise without responsibility 
to any ecclesiastical authority above itself. Its votes on all these 
points are decisive and final. No ecclesiastical power can impose on 
any Church, a religious teacher, or other officer ; or admit or exclude 
members ; or form their creed ; or regulate their modes of pro- 
ceeding. Each Church has the exclusive right of managing its own 
concerns. 

It is true that Congregational Churches live in close fraternal 
union, are associated together in bodies, and often ask and receive 
advice and help from each other ; but all this is the result of mutual 
confidence and affection, not of any superior power. These princi- 
ples also, are in accordance with the scriptural model. For it is 
certain, that no text can be produced in which God assigns power 
over the Churches to any individual, or set of individuals. It is to 
be taken for granted, therefore, that no such power exists. The New 
Testament speaks of no organization above the local Church. It 
always uses the word " Church" to mean either the general company 
of the redeemed, or the congregation of professed believers in a par- 
ticular place. The word never occurs in the sense of an external, 
centralized organization, embracing and ruling a multitude of con- 
gregations, as when we hear men say, " The Presbyterian Church," 
or "The Episcopal Church." There is no such thing as " The Con- 
gregational Church of the United States," but " The Congregational 
Churches," etc. Thus we read of " the Churches of Judea," GaL 
i. 22, "the Churches of Macedonia," 2 Cor. viii. 1, and "the Churches 
of Asia," 1 Cor. xvi. 19, the Churches being separate and inde- 
pendent. 

But there are various passages, which fully indicate the possession 
of all the powers above named, in the primitive Churches. The 
election of officers by the people was evidently a law of the Christian 
Church, from the time of its commencement. Even the designation 
of an apostle to fill a vacancy, Acts i. 15-26, was made by the assembled 
brethren. The Church at Jerusalem chose the seven persons, who 
were to exercise the office of Deacon. Acts vi. 3-5. In Matthew 
xviii. 15-17, the Church, and that alone, is expressly charged with 
the duty of exercising discipline. The Church at Corinth were 
directed by Paul to exercise discipline; 1 Cor. v. 1-7; vi. 1-5. The 
1* 



10 CONGREGATIONAL MANUAL. 

command to exercise discipline is repeated in 1 Cor. v. 11, 13. The 
Church of Corinth actually exercised this power, as may be seen by 
2 Cor. ii. 6-10, where the censure is said to have been " inflicted by 
many." And Elders (or Bishops, for the two are synonymous) are 
forbidden to be lords over God's heritage ; 1 Peter v. 3. Ecclesias- 
tical History also gives the same account of the primitive Churches. 
Numerous citations are excluded from this little manual. Two out 
of multitudes must suffice. Mosheim (who was not a Congregation- 
al] st) says, Ecc. History, vol. i., p. 68 : 

"The assembled people, therefore, elected their own rulers and 
teachers, or by their free consent received such as were nominated 
to them. They also, by their suffrages, rejected or confirmed the 
laws that were proposed by their rulers in their assemblies ; they 
excluded profligate and lapsed brethren, and restored them ; they 
decided the controversies and disputes that arose ; they heard and 
determined the causes of Presbyters and Deacons ; in a word, the 
people did every thing that is proper for those in whom the supreme 
power is vested." 

Mosheim says again, Hist. Com., vol. i., p. 196 : 

"Although all the Churches were, in this first age of Christianity, 
united together in one common bond of faith and love, and were in 
every respect ready to promote the interests and welfare of each 
other by a reciprocal interchange of good offices, yet with regard to 
government and internal economy, every individual Church consid- 
ered itself as an independent community, none of them ever looking 
in these respects beyond the circle of its own members for assistance, 
or recognizing any sort of external influence or authority." 

Congregationalism is true republicanism. Each Congregational 
Church and Society, elects its own officers, owns its own house and 
property, judges of the qualifications of its own members, allows to 
each brother an equal vote, and has no superior, lord, or overseer. 
Congregational Churches, then, are truly apostolic and primitive, in 
assigning all ecclesiastical power to the Church, and not to the officers 
of the Church. 

It is worthy of remark, also, that the principles on which Congre- 
gational Churches are organized, being thus purely republican, are 
in entire harmony with the principles of our civil government, and 
had much to do with its origin. The people of the United States 
are, under God, the source of civil power ; appoint their own magis- 
trates and rulers, who are usually elected for # brief term of office, so 



Congregational manual.. 11 

that every few years fresh power may be derived from the people ; 
and thus, in effect, construct their own laws. If the interests and 
relations of the State were as few and simple as those of the Church, 
independent town or city organizations would be all that civil gov- 
ernments would need, and even now a large part of public business 
is left to their sole management. To the influence of this feature of 
Congregationalism, history gives the most gratifying testimony. 
Even Hume, bitterly as he hated them, declares, " that to this sect 
[Puritans] the English owe the whole freedom of their Constitution." 
Lord Brougham saj^s of them, "A body of men may be held in ever- 
lasting remembrance for the unshaken fortitude with which at all 
times they have maintained their attachment to civil liberty ; men to 
whose ancestors, England will ever acknowledge a boundless debt of 
gratitude as long as freedom is prized among us." In our own 
country the ecclesiastical principles and practices of the Puritan 
settlers of New England are known to have shaped their political 
institutions, and these in time affected our national Constitution. 
De Tocqueville traces our whole form of government back to the 
New England town meeting, which was the mere copy of the 
Church meeting. So also it is a fact, that Thomas Jefferson, who 
had so much to do with the forming of our institutions, attended 
occasionally the meetings of a Church near his residence that was 
conducted on Congregational principles-, and remarked, that he had 
been much interested in that form of government ; that it was the 
only form of pure democracy in the world ; and that he thought it 
would be the best plan of government for the American colonies. 
(See Encyclopaedia of Religious Knowledge, article, Congrega- 
tionalists.) 

IV. Ecclesiastical Bodies. — Although the Scriptures give 
to no men, or set of men, power over the Churches, yet they allow 
them to associate together for practical religious purposes, which 
may seem desirable, but which do not conflict with their inde- 
pendence. 

Associations are composed of Pastors, or of Pastors and delegates. 
They meet for prayer and mutual counsel ; they examine and appro- 
bate those who may wish to enter the ministry, and they make useful 
suggestions to the Churches. 

The General Association of each State at the East is usually com- 
posed of delegates from the smaller Associations ; but in the West, 
embraces all the Pastors, and a delegate from each Church. This 



12 CONGREGATIONAL MANUAL. 

body meets annually ; hears reports on the state of religion ; and 
offers advice to the Churches on matters connected with the concerns 
of benevolence, sound doctrine and religious duty. It is to be partic- 
ularly noted, that these bodies possess no ecclesiastical power, like the 
superior judicatories or higher bodies of the Romish Church, and of 
some Protestant denominations. They are simply advisory. The 
Churches, if they choose, may manage their own concerns, without 
reference to them. Still, so much confidence is reposed by the 
Churches, in the character, education and piety of their brethren, 
that great weight is voluntarily and cheerfully given to their opinions, 
and great assistance is derived from their counsels. 

V. Ecclesiastical Councils. — When matters of peculiar im- 
portance or difficulty come before a Church, it avails itself of the 
advice of other Churches. Thus, when a Pastor is to be installed, the 
Church sends to a number of the neighboring Churches an invitation, 
called a " letter missive," to be present at a certain time by their 
Pastor and delegate, to form an Ecclesiastical Council, to examine the 
proposed Pastor, and to act in behalf of the Church in the exercises 
of installation, if they see no valid objection. And so, when a Pastor 
is dismissed, the Church calls a council to advise and act for it in 
the emergency, and to give the minister a parting letter of recom- 
mendation. 

If a member who has been disciplined, thinks that injustice has 
been done, and particularly if the vote of the Church was divided, it 
is usual to call a mutual council, chosen half by each party, to revise 
the case, and to give their opinion or advice to the Church. In this 
advice both parties generally concur, though the Church is not com- 
pelled to follow it when adverse to its own judgment. If the Church 
should not concur in the result, a copy of the opinion of the council 
would be a sufficient letter of recommendation for the aggrieved per- 
son with which to unite with another Church. If the Church refuse 
to unite with the complainant in calling a mutual council, he may 
summon an ex parte council of such Churches as he may please, and 
if that council justify him, he may use their result as a letter of 
recommendation in applying to another Church. 

No council can act on any matter not mentioned in the letter mis- 
sive, nor remain in existence after adjournment at the close of that 
business ; neither has it power to add to or diminish its number, direct- 
ly, or indirectly. There is a manifest impropriety even in inviting 
others to sit as corresponding members. A board of arbitrators 



CONGREGATIONAL MANUAL. 13 

have nothing to do with corresponding members. The idea is 
absurd. 

VI. Conditions of Admission to the Church. — It is the 
unanimous opinion of the Congregational Churches, that credible 
evidence of piety is a necessary pre-requisite to communion and 
Church membership. It is by no means maintained, that entire 
assurance of salvation should be required, or perfect agreement in 
the details of doctrine. But as the Church was designed to embrace 
only true Christians, it follows, of course, that credible evidence of 
being a Christian, including belief of the fundamental doctrines 
of the Bible, should be the condition of membership. 

This part of our system, also, is in accordance with Divine and 
Apostolic example. For we are informed, Acts ii. 47, " that the 
Lord added to the Church daily, such as should be saved," while 
Phillip required of the Cunuch before baptism, a statement of his 
belief as to Christ, Acts viii. 37. The Apostolic epistles addressed to 
the Churches, are inscribed " to the saints," " to the faithful," to the 
"believers in Christ," with other similar epithets; and they were 
required to exclude those who lived in sin, or who denied the faith; 
1 Cor. v. 11-13; 2 Thess. iii. 6, 14; 1 Tim. i. 19, 20; vi. 3-5; Titus 
iii. 10 ; 2 Peter ii. 1-3 ; thus showing that the Churches were to be 
made up of true Christians. 

VII. Of the name Congregationalism. — The names of all 
sects are of modern origin. The terms, Episcopal, Presbyterian, 
Baptist, Methodist, and Congregational, were alike unknown in 
ancient times. Then, the disciples of Christ were simply styled 
Christians, or the Christian Church. But in process of time, as 
differences of opinion arose respecting the doctrines or organization 
of the Church, it became necessary to distinguish those respective 
differences by some name. The names now in use were consequently 
adopted. 

The term Congregational was applied to our Churches from the 
fact, that all ecclesiastical power resides in the congregated body or 
members of the Church, that is, in the congregation or brotherhood, 
and not in the officers. This distinguishes us from some other denom- 
inations, who confide power to the officers of the Church. Jt may 
be well to remark, however, that the Baptists are in reality Congre- 
gationalists ; differing from us only in regard to the mode and 
subject of Baptism, and the extent of communion with other 
Christians. 



14 CONGREGATIONAL MANUAL. 

VIII. Differences from other Denominations. — Congrega- 
tionalists differ from Presbyterians principally in Church govern- 
ment, which, however, has much to do with the Christian education 
of the members, the training of the ministry, and the characteristic 
spirit of the denomination. The equal participation of all the mem- 
bers in the government of a Congregational Church, by interesting 
them in its affairs, and by imposing personal responsibility, neces- 
sarily makes them intelligent, active and independent Christians. 
So also the ministers, being accountable simply to their Churches, 
and having no denominational Creed authoritatively imposed upon 
them as a test of orthodoxy, but being expected to state their views 
of Bible doctrine in their own language, are trained in free thought 
on all subjects, and become not only able theologians but also bold 
and faithful preachers of the Word. The spirit of the denomination 
is therefore liberal and progressive. Presbyterian Churches have 
each a body of lay Elders elected for life, who, with the Pastor, com- 
pose the " Session," and by them is the government of the Church 
exercised, members being received or excluded by their vote alone. 
Over the Session is the Presbytery, composed of the Pastors of the 
Churches in a certain district, and an Elder from each Church, 
appointed by tlie Session. The Presbytery has power to control the 
Sessions and reverse their proceedings, and no Pastor can be called 
and settled without their permission. Over the Presbytery is the 
Synod, composed of several Presbyteries, and above the Synod is the 
General Assembly, formed by delegates from all the Presbyteries in 
the land. These delegates are appointed by the Presbyteries, and are 
always Ministers or Elders. A case of discipline may be carried up 
successively through all the judicatories to the General Assembly, 
involving four trials, a vast loss of time to all concerned, and great 
trouble and expense in the attendance of the parties and witnesses at 
distant points. The people have no voice in the system, except when 
the Elder is first elected for an unlimited term. No warrant can be 
found in Scripture for these authoritative judicatories outside of and 
above the local Church. Presbyterianism is thus an aristocratic 
rather than a truly republican system ; all the bodies above the Ses- 
sion representing officers and not the people, and even the Session 
very remotely representing the people. 

Congregationalists differ from Baptists with regard to Baptism and 
Church communion. Baptists hold that immersion alone is Baptism, 
that none but adult believers should be baptized, and that none but 



CONGREGATIONAL MANUAL. 15 

immersed professors should be admitted to the Lord's Table ; while 
Congregationalists admit the validity of any Baptism in which water 
is applied to the person in the name of the Trinity, hold that Bap- 
tism should also be given to the infant children of believers, and 
welcome to the Lord's Table all Evangelical Christians. 

Congregationalists differ from Metliodists both in doctrine and in 
Church government, the latter being Arminian in theology, and 
governing their Churches by Bishops and Conferences, who own all 
the property and appoint and remove the ministers. John Wesley 
himself said of the Methodists, "We are no republicans, and never 
intend to be." 

Congregationalists differ from Episcopalians in ceremonies of wor- 
ship, and in Church government. The Episcopalians use a liturgy 
in worship, hold to three orders in the ministry, and confide the 
admission and exclusion of members to the Pastor and the Diocesan 
Bishop, who is set over the Churches and Ministers of a particular 
district, and alone has power to confirm members, and ordain 
Ministers. Among Congregationalists every Pastor is a Bishop, 
as among the New Testament Churches, and all Ministers are equal 
in office. 

IX. Intercourse with other Denominations. — Congregation- 
alism, desiring to be free from any narrow sectarianism, insists upon 
no denominational peculiarities as the condition of fellowship. This 
principle is carried out in our intercourse with other denominations. 
At their seasons of communion, Congregational Churches invite 
those present, who are members, in regular standing, of any Evan- 
gelical denomination, and who are honoring their profession by a 
godly life, to sit clown with them at the Table of the Lord. If any of 
their members wish to unite with Churches of other denominations, 
letters are given to such Churches; or if any come from other 
denominations, and there be no evidence against their Christian 
character, they are received as from sister Churches. Though pre- 
ferring, on Scripture grounds, as they think, the organization and 
principles of their own Churches, Congregationalists still recognize, 
with fraternal fellowship, as true Churches of Christ, "all those who 
love our Lord Jesus Christ in sincerity." By this course, they 
think that they act in accordance with those numerous injunctions 
to charity, unity, and peace, which are so numerous in the Apostolic 
writings. 



16 CONGREGATIONAL MANUAL. 

X. Congregationalism sustains important relations to 
Christian Union. — It does so historically, showing that, on its free 
system of democratic government the primitive Churches, though 
including wide diversities of opinion, were able to maintain a true 
unity, not of consolidation but of fellowship. Divisions have since 
arisen from the exercise of ecclesiastical power by majorities over 
minorities in a centralized system. The free polity of Congregation- 
alism gives room for free thought, and offers no instrumentality for 
ecclesiastical oppression, nor tempting prizes to ecclesiastical ambi- 
tion, to generate strife and produce schism. It went through the 
anti-slavery agitation and the theological controversy of Old and 
New School, without division. The tendency of the system to 
broad, fraternal action is seen in the fact, that for many years, during 
the settlement of the Interior States, it forebore to organize Churches 
there, and allowed its members to go into Presbyterian connections. 
Since it more wisely concluded to maintain its own Scriptural polity, 
it has proved in a multitude of cases to be the only plan upon which 
the few Christians of several different denominations in a new settle- 
ment could organize a Church ; as it allowed them to draw up their 
own brief Creed and to be exempt from any foreign control. Its 
spirit is one of increasing liberality towards all evangelical ministers 
and Church members, and it promises to be the system under which, 
without loss of liberty, all true Christians may come into visible 
fellowship. 



IE. NATIONAL COUNCIL AT BOSTON 

Whose are the fathers. — Rom. ix. 5. 

Upon the suggestion of the Triennial Convention of the Chicago 
Theological Seminary, and by the call of a Conference of Committees 
of the General Associations of the several States, a National Council 
of the Congregational Churches — Gov. Win. A. Buckingham, Mod- 
erator — was held in Boston, June 14-23, 1865. There were present 
five hundred and eighteen delegates, sixteen of whom were from 
foreign countries. At this Council discussion and action were had 
upon the following topics : Evangelization in the West and South ; 
Church Building; Education for the Ministry; Parochial Evan- 
gelism ; Statement of Polity and Classification of Benevolent Organ- 



CONGREGATIONAL MANUAL. 17 

izations. The Council resolved to raise during the ensuing year, the 
sum of $750,000 for the three objects, Home Missions, Church Build- 
ing, and Work among the Freedmen. 

On the next to the last day of its session, the Council met on 
Burial Hill, Plymouth, on the spot where the first Meeting House of 
the Pilgrims stood, and there adopted the following 

DECLARATION OF FAITH. 

Standing by the Rock where the Pilgrims set foot upon these 
shores, upon the spot where they worshiped God, and among the 
graves of the early generations, we, Elders and Messengers of the 
Congregational Churches of the United States in National Council 
assembled — like them acknowledging no rule of faith but the Word 
of God — do now declare our adherence to the faith and order of the 
Apostolic and Primitive Churches, held by our fathers, and substan- 
tially embodied in the confessions and platforms which our Synods 
of 1648 and 1680 set forth or re-affirmed. We declare that the expe- 
rience of the nearly two and a half centuries which have elapsed 
since the memorable day when our sires founded here a Christian 
commonwealth, with all the development of new forms of error since 
their times, has only deepened our confidence in the faith and polity 
of those fathers. We bless God for the inheritance of those doctrines. 
We invoke the help of the Divine Redeemer, that, through the 
presence of the promised Comforter, he will enable us to transmit 
them in purity to our children. 

In the times that are before us as a nation, times at once of duty 
and of danger, we rest all our hope in the Gospel of the Son of God. 
It was the grand peculiarity of our Puritan fathers, that they held 
this Gospel, not merely as the ground of their personal salvation, 
but as declaring the worth of man by the incarnation and sacrifice 
of the Son of God ; and, therefore, applied its principles to elevate 
society, to regulate education, to civilize humanity, to purify law, to 
reform the Church and the State, to assert and defend liberty; in 
short, to mold and redeem by its all-transforming energy, every thing 
that belongs to man in his individual and social relations. 

It was the faith of our fathers that gave us this free land in which 
we dwell. It is by this faith only that we can transmit to our children 
a free and happy, because a Christian commonwealth. 

We hold it to be a distinctive excellence of our Congregational 



18 CONGREGATIONAL MANUAL. 

system, that it exalts that which is more, above that which is less 
important, and by the simplicity of its organization facilitates, in 
communities where the population is limited, the union of all true 
believers in one Christian Church ; and that the division of such 
communities into several weak and jealous societies, holding the same 
common faith, is a sin against the unity of the body of Christ, and at 
once the shame and scandal of Christendom. 

We rejoice that, through the influence of our free sysem of Apos- 
tolic order, we can hold fellowship with all who acknowledge Christ, 
and act efficiently in the work of restoring unity to the divided 
Church, and of bringing back harmony and peace among all "who 
love our Lord Jesus Christ in sincerity." 

Thus recognizing the unity of the Church of Christ in all the 
world, and knowing that we are but one branch of Christ's people, 
while adhering to our peculiar faith and order, we extend to all 
believers the hand of Christian fellowship upon the basis of those 
great fundamental truths in which all Christians should agree. With 
them we confess our faith in God ; in Jesus Christ, the incarnate 
Word, who is exalted to be our Redeemer and King ; and in the Holy 
Comforter, who is present in the Church to regenerate and sanctify 
the soul. 

With the whole Church we confess the common sinfulness and ruin 
of our race, and acknowledge that it is only through the work 
accomplished by the life and expiatory death of Christ, that believers 
in him are justified before God, receive the remission of sins, and 
through the presence and grace of the Holy Comforter are delivered 
from the power of sin and perfected in holiness. 

We believe also in an organized and visible Church, in the ministry 
of the Word, in the sacraments of Baptism and the Lord's Supper, in 
the resurrection of the body, and in the final judgment, the issues of 
which are eternal life and everlasting punishment. 

We receive these truths on the testimony of God, given through 
Prophets and Apostles, and in the life, the miracles, the death, the 
resurrection, of his Son, our Divine Redeemer, — a testimony pre- 
served for the Church in the Scriptures of the Old and New Testa- 
ments, which were composed by holy men as they were moved by 
the Holy Ghost. 

Affirming now our belief that those who thus hold " One Faith, one 
Lord, one Baptism," together constitute the one Catholic Church, the 
several households of which, though called by different names, are the 



CONGREGATIONAL MANUAL. 19 

one body of Christ ; and that these members of his body are sacredly 
bound to keep " The unity of the Spirit in the bond of peace," we 
declare that we will co-operate with all who hold these truths. With 
these we will carry the Gospel into every part of the land, and with 
them we will go into all the world, and " Preach the Gospel to every 
creature." May He to whom "All power is given in heaven and 
earth " fulfil the promise which is all our hope : " Lo, I am with you 
alway, even to the end of the world." To Him be praise in the 
Church forever. Amen. 



IY. THE GENIUS OF CONGREGATIONALISM.* 

The law of the Spirit of life in Christ Jesus. — Rom. vili. 2. 

The genius of Congregationalism is to base all ecclesiastical power 
on spiritual life in the individual soul. The work of God in regen- 
eration and sanctification is his most glorious work. The tie of 
Sonship to Him, and brotherhood to each other thence resulting, is 
the most sacred and inviolable. The sacredness of this Divine rela- 
tionship, Congregationalism, with peculiar jealousy, vindicates as the 
sole basis of Church organization. 

A true local Church is a result and an embodiment of the Gospel, 
and its peculiarity is, not that it is without any law, but that it is 
under the law of the spirit of life in Christ Jesus. And all ecclesias- 
tical power is confined to the local Church. So it is essentially 
evangelical and spiritual, as opposed to legal. Hence it is the genius 
and the glory of Congregationalism to rely, like the Gospel, of which 
it is an outgrowth, more on the healing power of Divine light and 
love in holy men, than upon precedents and technicalities. 

The Gospel works through the Divine sacrifice of Christ, and the 
infinite patience, long-suffering, forgiveness, and love of God in 
Christ. It is the avowed purpose of the Gospel to bring the Church 
into the same state of mind, so that she may be in full sympathy 
with God, and exert a loving, patient, forgiving, healing power like 
that of God. 

The system demands of those who administer it, that they be in 
this state of mind at all times, but especially when they administer 

* Dr. Edward Beecher. 



20 CONGKEGATIONAL MANUAL. 

it. An opposite spirit is hostile to moral life. It is infectious. It is 
pestilential. No assumed or pretended orthodoxy can make good 
the loss of this healing power, or avert the infection of diseased pas- 
sions and emotions. 

According to the New Testament, this healing power can be and 
ought to be carried to a high pitch. Against all the infection and 
provocation of moral evil, the Christian can be, and ought to be, 
"strengthened with might according to His glorious power, unto all 
patience and long-suffering with joyfulness." He can avail himself 
of all His vital power, who has said, " Ye shall know that I am in 
my Father, and ye in me and I in you ; " and again, " Because I live, 
ye shall live also." 

The effect of this healing power, as used by the Church, is like its 
effect when used by God. It softens, it subdues, it averts the need 
of resorting to law and penalty, and courts and trials. 

A Council is designed to increase the healing power of one Church 
by adding that of others. Other Churches are brought in to concen- 
trate new vital power in a focus. Hence every Council should tend 
to produce a revival of religion, for a revival is nothing but an 
unusual development of Divine healing power. And as Ministers 
and Church members would prepare themselves to go into a revival, 
so they should prepare themselves to go into a Council. And the 
more difficult the case, the more grace should be in exercise, and the 
highest demands of the Bible as to holy fellowship with God be met. 

In thus making Councils a revival or healing agency, and the 
Bible their all-pervading law, or constitution, more than in anything 
else Congregationalism is peculiar. The Bible is peculiar, unlike any 
other code of laws, in that it is alive with God. " The Word of God 
is quick and powerful, sharper than a two-edged sword, piercing to 
the dividing asunder of soul and spirit, joints and marrow;" and 
just in proportion as the Bible is the only law, the system is 
peculiar. 

A Council is not a body of lawyers, to conduct trials, but a body 
of consulting spiritual physicians, whose great medical text-book is 
the Bible. There are their materia medica ; there are their rules as 
to symptoms, and as to discovering the state of the patient ; there are 
their prescriptions. To disregard these, and to introduce nostrums 
of their own, is mal-practice, and may be soul-murder. 

When Ministers and Churches are invited to aid in a revival, they 
feel their special need of the presence of God, and of self-examination, 



CONGREGATIONAL MANUAL. 21 

confession of sin, humiliation, and earnest, constant prayer. Can 
any one say why this is not equally necessary in a Council called to 
meet peculiar developments of the powers of evil, and to resist and 
overcome them ? When, if not then, do they eminently need to be 
strong in the Lord and in the power of his might ? 



V. HOW TO FOEM A CHURCH. 

Let all things be done decently and in order. — 1 Cor. xiv. 40. 

1. Consider the question, "Is it expedient to form a Church in 
this place " ? — is it needed ; is there a suitable number of persons to 
go into it ; is there a reasonable prospect of permanence and self- 
support for the enterprise ? 

2. If this question is, with prayer, affirmatively settled, get letters 
of dismission for all who propose to unite with the Church. From 
these appoint a committee to examine those who propose to join 
upon profession of faith, and to prepare a Constitution, Confession 
of Faith and Covenant to be the basis of union. Adopt a Constitu- 
tion, Confession and Covenant, and upon that basis elect the officers 
of the Church, provisionally. Appoint another committee to call an 
Ecclesiastical Council to give advice, and, if the way is clear, to give 
assistance in completing the organization by the recognition of public 
services. Perhaps the Council will ordain the Deacons, and admin- 
ister the Sacrament of the Lord's Supper. 

If the place is beyond the reach of sister Churches, the Council 
may be dispensed with, upon the understanding that the Church 
enter into such fellowship when the occasion occurs. But it is due 
to the Congregational idea of the communion of the Churches, that 
the propriety and orderliness of the proposed organization be sub- 
mitted to the advice and co-operation of neighboring Churches. 

The Council assembles, organizes, inquires into the expediency of 
the movement, examines the letters, the basis of organization, and, — 
the way appearing clear, — proceeds in a public way to recognize the 
Church. The usual parts are (1) Sermon ; (2) Propounding Confes- 
sion and Covenant; (3) Prayer of Recognition and Consecration; 
(4) Right Hand of Fellowship to the new Church ; (5) Address to 
the Church. x 



22 CONGREGATIONAL MANUAL. 



VI. CONSTITUTION. 

That thou mayest know how thou oughtest to behave thyself in the house of God, 
which is the church of the living God. — 1 Tim. iii. 15. 

Article I. — Name. 

The churches of Christ salute you.— Rom. xvi. 16. 

The name of this Church shall be the Congregational Church of 

Christ in 

Article II. — Government. 

One is your master, even Christ, and all ye are brethren. — Matt, xxiii. 8. 

Section 1. The government of this Church is vested in the body 
of believers who compose it, whose majority vote is final. It is 
amenable to no other ecclesiastical body. It acknowledges the Lord 
Jesus Christ as its only Head, and receives the Scriptures as its only 
infallible guide in matters of Faith, Order, and Discipline. 

Sec. 2. This Church, while it will control its own affairs, accord- 
ing to its understanding of God's Word, will yet recognize the obli- 
gation and the privilege of the communion of Churches by seeking 
and extending that fellowship, sympathy, advice and co-operation, 
which the law of Christ demands. 

Article III. — Membership. 

Ye are the body of Christ, and members in particular.— 1 Cor. xii. 27. 

Section 1. All persons may become members of this Church who 
give credible evidence of piety, and who assent to its Confession of 
Faith and Covenant. 

Sec. 2. Persons desirous of becoming members of this Church upon 
profession of their faith, shall be examined in the presence of the 
Church, at any regularly called meeting, as to their religious history 
and their present Christian experience. If approved by the vote of 
the Church, they shall be received into fellowship on the Communion 
Sabbath by publicly assenting to the Confession of Faith, and enter- 
ing into Covenant. In special cases the Church may, however, by 
vote, instruct the Pastor and Deacons to examine candidates in pri- 
vate, and report the substance of the examination to the Church for 
action. 

Sec 3. Members of other Evangelical Churches applying for admis- 



CONGREGATIONAL MANUAL. 23 

sion by letter, may be received by vote of the Church, and by pub- 
licly assenting to the Confession of Faith and Covenant. It is the 
right and the privilege of the Church to seek acquaintance with the 
Christian life of such applicant members by asking for a narrative of 
their religious history. 

Sec. 4. If any member be convinced that he is not truly regenerate, 
but that he professed religion under self-deception, and shall request 
a dissolution of his connection with this Church, if there be no scandal 
in his life requiring discipline, his request shall be granted, after due 
labor first used, by a simple vote declarative of the facts, which vote 
shall be publicly announced at the next Communion season. 

Sec. 5. Letters of dismission to Evangelical Churches shall be given 
by vote of the Church to all members in good and unimpeachable 
standing, who desire them. Members who remove their residence 
beyond the reach of this Church, should, if practicable, at once trans- 
fer their relation to some other Church. If such do not apply for 
letters within one year from the time of leaving, satisfactory reasons 
must be given for the delay of the application before the dismission 
will be granted. 

Article IV. — Officers. 

That ye should be officers in the house of the Lord. — Jer. xxix. 26. 

Section 1. The permanent officers of this Church shall be a Pastor, 
and two or more Deacons. (Provided, however, that the office of 
Deacon may be made triennial, if the Church so elect.) The other 
officers shall be a Clerk and a Treasurer, who shall be elected annu- 
ally, and three Trustees, who shall be chosen so that one shall go out 
each year. 

Sec 2. All officers shall be elected by ballot ; and all, except the 
Pastor, without public nomination, unless a committee shall be ap- 
pointed for that purpose. All elections shall be determined by a vote 
of the majority of the members of the Church present and voting. 
All officers, except the Pastor, shall serve until their successors are 
elected. Vacancies may be filled at the option of the Church. 

Sec 3. The Pastor, who, as soon as practicable after his installa- 
tion, shall become a member of the Church, shall have control of the 
pulpit, and the exercises of public worship, shall preach the Word, 
shall ordinarily be the Moderator in the meetings of the Church, 
shall take the spiritual oversight of the flock, shall administer the 
Sacraments, and shall execute the discipline ordered by the Church. 



24 CONGREGATIONAL MANUAL. 

In the settlement of a Pastor, the Churcli shall act by an Ecclesias- 
tical Council, called in the usual manner; and such a Council shall 
be mutually called by the Pastor and the Church to act upon the 
question of his dismission, whenever the Pastor shall desire it, or 
the Church shall so vote in a meeting notified on the preceding Sab- 
bath for that specified purpose. 

Sec. 4. The Deacons shall aid the Pastor in the celebration of the 
Lord's Supper, shall take the charge of the communion service and of . 
providing for the communion table, shall have the oversight of the 
poor members for visitation and relief, and. shall assist the Pastor 
generally in the spiritual care of the congregation. 
■ Sec. 5. The Clerk shall keep a faithful record of the proceedings 
of all business meetings of the Church, and shall submit the same for 
revision and correction at each meeting preparatory to the Com- 
munion. He shall keep a register of the Church members, with the 
date of their reception and of their removal, and a record of all bap- 
tisms. He shall issue letters of dismission voted by the Church, keep 
on file all correspondence, all written official reports, and all other 
valuable papers of the Church, shall audit the accounts of the 
Treasurer, and shall make an annual report. 

Sec. 6. The Treasurer shall receive the funds of the Church ; the 
charitable contributions he shall dispense under the direction of the 
Deacons ; the benevolent contributions he shall forward to their 
respective destinations ; and the funds for the support of the Church 
he shall disburse upon the order of the Trustees, and shall make an 
annual report to the Church. 

Sec. 7. The Trustees, a majority of whom must be members of the 
Church, shall see that they are legally incorporated according to the 
laws of the State ; shall hold the property of the Church, superin- 
tend the raising of the minister's salary, provide for the incidental 
expenses, subjeet always to a directing vote of the Church, and hav- 
ing no power to buy, sell, mortgage, or transfer property, without 
a specific vote of authority by the Church, and shall make an annual 
report of their doings to the Church. 

Article V. — Discipline. 

Tell it unto the Church. 

Section 1. The rule of discipline shall be the law of Christ 
recorded in Matt, xviii. 15-17. 



CONGREGATIONAL MANUAL. 25 

Sec. 2. In private offences the offended one is, by a fraternal, prayer- 
ful conference to seek a spiritual healing, and so to "gain the brother." 
Failing in this, let him " take one or two more," and again strive to 
exert a loving, patient, healing power, which shall soften and subdue, 
and avert the necessity of resorting to the law and the penalty of a 
Church trial. 

Sec. 3. In public offences, inasmuch as every member suffers in the 
wrongs done to the Church, every member, cognizant of the same, 
shall be responsible for laboring, in the spirit of Christ, to bring the 
offender to repentance, or, in failure of success, for communicating 
the case to the Church, or to the Pastor, or Deacons. 

Sec. 4. In telling the case to the Church, aggrieved persons must 
present their charges in writing. If the Church vote to entertain 
the complaint, they will then appoint a time for a hearing of the case, 
and summon the accused to be present to take his. trial, furnishing 
him with a written copy of the charges, and the names of the wit- 
nesses relied on for proof, at least a w r eek before the trial. 

Sec. 5. Upon the trial the accused may call to his aid any member 
of the Church ; in case of his non-appearance, a member shall be 
appointed to defend his case. The confes^on of the accused, or the 
testimony of two witnesses, or that which f is fairly equivalent, shall 
be requisite for conviction. 

Sec. 6. If the Church shall find the accused guilty, they may, in 
their wisdom, admonish, suspend or excommunicate him. Any act 
of extreme censure shall be publicly announced. In cases of difficulty 
the advice and aid of a Council may be sought. 

Sec. 7. An excommunicated person may be restored upon evidence 
of repentance, confession of sin, and reformation of his conduct. 

Article VI. — Meetings and Contributions. 

In the name of our Lord Jesus Christ, when ye are gathered together. — 1 Cor. v. 4. 

Section 1. The Annual Meeting shall be held on , in 

January, when the annual reports shall be rendered, and the regular 
elections made. 

Sec. 2. Business may be transacted at any regular meeting of the 
Church, or at a special meeting, called from the pulpit, on the pre- 
ceding Sabbath, by the officers of the Church, or by the written 
request of five adult members of the Church. 

Sec. 3. A Weekly Prayer Meeting, and a Monthly Concert of 
2 



26 CONGREGATIONAL MANUAL. 

Prayer for the conversion of the world, will be appointed at the dis- 
cretion of the Church. 

Sec. 4. Contributions shall be solicited in the congregation for the 
leading objects of Christian beneficence, according to a schedule 
adopted by the Church from time to time. Prominent among these 
causes shall be Home and Foreign Missions, and Church Building. 

Article VII. — Ordinances. 

The communion of the blood of Christ. The washing of regeneration. 

Section 1.. The Lord's Supper shall ordinarily be celebrated on 
the first Sabbaths of January, March, May, July, September, and 
November. It shall be preceded by a preparatory service during 
the week previous. The invitation to the Lord's Table shall be such 
as to include all who love our Lord Jesus Christ in sincerity and in 
truth, and who have made a public profession of their faith. 

Sec. 2. Baptism will be administered in connection with the cele- 
bration of the Lord's Supper. 

Article VIII. — Amendments and By-Laws. 

Section 1. This Constitution, the Confession of Faith, and the 
Covenant, may be altered at a meeting, of which clue notice shall be 
given on the preceding Sabbath, with a statement of the proposed 
alteration, by a majority of the resident members of the Church, or 
by two-thirds of those present, provided the change does not infringe 
upon the organic principles of this Church. 

Sec. 2. By-Laws, to carry out the provisions of this Constitution, 
may be enacted at any business meeting. 



VII. CONFESSION OF FAITH.* 

Stand fast in the faith. — 1 Cor. xvi. 13. 

As a Church of Jesus Christ, associated in accordance with the 
teachings of the New Testament, for the public worship of God, for 
the observance of Gospel Sacraments and Ordinances, for mutual 
edification and encouragement in the Christian life, and for the 

* From the Manual of Dr. J. P. Thompson's Broadway Tabernacle Church, 
New York. 



CONGREGATIONAL MANUAL. 27 

advancement of the Redeemer's Kingdom, we declare our union in 
Faith and Love with all who love our Lord Jesus Christ. 

Receiving the Scriptures of the Old and New Testaments as the 
"Word of God and the only infallible rule of religious faith and prac- 
tice, we confess our faith in the one living and true God, revealed 
as the Father, the Son, and the Holy Ghost ; the Creator and Pre- 
server of all things, whose purposes and providence extend to all- 
events, and who exercises a righteous government over all his 
creatures. 

"We believe in the universal sinfulness and ruin of our race, since 
" By one man sin entered into the world, and death by sin, and so 
death passed upon all men, for that all have sinned." 

"We believe that the Lord Jesus Christ, the Son of God, having 
taken upon Himself our nature, has, by his obedience, sufferings, and 
death, provided a way of salvation for all mankind ; and that through 
faith in his name, whosoever will, may be saved. 

"We believe that although salvation is offered freely to all, they 
only repent and believe in Christ, who, in thus obeying the Gospel, 
are regenerated by the Holy Spirit ; and that all who are thus regen- 
erated are " kept by the power of God, through faith, unto salvation." 

"We believe that the Christian Sabbath, the Ministry of the Word, 
the Visible Church, and the Ordinances of Baptism and the Lord's 
Supper, are divinely appointed, and are binding on the followers of 
Christ until his coming. 

"We believe that there is a Day appointed, in which God will raise 
the dead, and judge the world ; that the wicked shall "go away into 
everlasting punishment, and the righteous into life eternal." 

Do you thus solemnly profess to believe f 

BAPTISM. 

[The Pastor will first address those who come by profession, and who 
have been baptized in infancy, as follows :] 

You, who were dedicated to God in your childhood in the ordi- 
nance of Infant Baptism, by your believing parents, do hereby 
declare your personal acceptance of the same, and your belief that 
the regeneration hereby signified has been wrought within your soul 
bv the Holy Spirit. 

[ Tlten to the others tlie Pastor will say :] 

You, who trust that your hearts have been renewed by the Holy 



28 CONGREGATIONAL MANUAL. 

Spirit, but who have never received the outward seal of the cov- 
enant, will now upon this profession of your faith, present yourselves 
for the ordinance of Baptism. 

[When Baptism has been administered, the Pastor will then say :] 
Attend now to the Covenants into which you are to enter with God 
and this Church. 

COVENANT. 

Let us give ourselves unto the Lord in a perpetual covenant, never to be broken. — ■ 

Jer. 1. 5. 

Accepting this as the faith of this Church, you who now present 
yourselves to be received into its fellowship, do by this act avow your 
personal sense of the love of God in the forgiveness of your sins ; 
and, trusting that He who hears and answers prayer, will uphold and 
strengthen you, you do give yourselves to the Lord Jesus Christ, and 
covenant to be His disciples, receiving Him as your only Priest and 
Propitiation, your great Teacher, Lawgiver and King ; you dedicate 
yourselves to God as the object of your highest love, and to His ser- 
vice as your highest joy; engaging to walk with us in the due 
observance of Christian ordinances, and that, by the aid of the Divine 
Spirit, you will honor your profession by a constant Christian life. 

Do you thus covenant with God and with this Church? 

[Here the members of tJie Church will stand up } and the Pastor will 
read the following ;] 

RESPONSE OP THE CHURCH. 

We then, the members of this Church, in view of these your pro- 
fessions and engagements, do joyfully and affectionately receive you 
to this Communion, and welcome you to this fellowship with us in 
the blessings of the Gospel and in the service of our Divine 
Redeemer. We covenant to love and watch over you, and in 
Christian fidelity to seek your advancement in the life and likeness 
of Him whose name we bear. And now, beloved of the Lord, let it 
be impressed upon your minds that you have entered into solemn 
engagements, from which you can never escape. Wherever you go, 
these vows will be upon you. They will follow you to the bar of 
God, and abide upon you to eternity. May you walk worthy of God, 
and of your profession ! May the Lord guide and preserve you till 
death ; and at last receive you and us to that blessed world, where 
our love and joy shall be forever perfect ! And unto Him who is able 



CONGREGATIONAL MANUAL. 29 

to keep us from falling, and to present us faultless before the presence 
of His glory with exceeding joy, to the only wise God our Saviour, 
be glory and majesty, dominion and power, both now and forever. 
Amen. 

[Here the Pastor may give the Bight Hand to each person, with such 
words as he may be pleased io add.] 

ANOTHER FORM OP CONFESSION AND COVENANT.* 

Who witnessed a good confession. — 1 Tim. vi. 13. 

Dearly Beloved : You are here before God and many witnesses, 
to confess the Lord Jesus Christ. We trust that you appreciate the 
solemnity and the blessedness of this confession, and that He which 
hath begun a good work in you, will perform it until the day of 
Jesus Christ. 

We believe in God the Father Almighty, the Being of absolute 
perfection, the Creator, Preserver, and Governor of the universe ; 
Who so loved the world that He gave His only begotten Son for its 
redemption ; 

And in Jesus Christ His only Son our Lord ; who was in the 
beginning with God and was God ; who became man and suffered to 
take away the sin of the world ; in whom alone we have redemption, 
being justified freely, through faith in His blood ; who rose from the 
dead, and ascended on high, and sitteth at the right hand of the 
Father, whence He shall come to judge the quick and the dead, pun- 
ishing the wicked with everlasting destruction from His presence, 
and receiving His people into His everlasting kingdom ; 

And in the Holy Ghost, the -Comforter; through whom alone we, 
being by nature children of wrath, are renewed and sanctified ; by 
whose inspiration the Scriptures are given ; who with the Father 
and the Son, together one God, is supremely to be loved and served, 
and alone to be adored ; 

And in one Church on earth and in Heaven ; and in one Baptism 
for the remission of sins ; and in one Communion of the body and 
blood of Christ ; and we look for the Resurrection of the dead, and 
the Life immortal. Amen. 

This you truly confess and heartily believe ? 

[ TJie candidates shall assent by bowing.] 

* Introduced by Rev. John E. Todd's Central Congregational Church, Boston, and 
adopted by other Churches. 



30 CONGREGATIONAL MANUAL. 

In the presence of God and this assembly, you do now freely and 
cordially enter into the everlasting covenant of grace. 

You do confess the Father Almighty, your Maker and Preserver, 
the Lord Jesus Christ, your Saviour and Master, and the Holy Spirit, 
Sanctifier and Guide, to be your God. 

You do trust only in His sovereign grace and almighty power. 

And you do promise that you will henceforth faithfully endeavor 
to keep his commandments, and follow Him in all things ; to walk 
with His disciples in love ; and, denying all ungodliness and worldly 
lusts, to live soberly, righteously, and godly, in this present world, 
looking for that blessed hope, and the glorious appearing of the great 
God and our Saviour Jesus Christ. 

This you truly confess, and heartily engage ? 

[ Tlie candidates shall assent as before.'] 

[baptism 

shall Jiere be administered to those of the candidates who have never been 
Baptized. Then the Minister shall continue as follows :] 

We then as members of this Church, 

[Here tJie members of tlie Church shall rise.] 
in the name of Christ, affectionately welcome you to His disciple- 
ship ; to a share in the blessings and promises of His covenant ; to a 
participation in the duties, privileges, and glories of His Church ; 
and to the fellowship of that great multitude which no man can 
number, who have confessed Him on earth, and who follow the Lamb 
whithersoever He goeth. 

In token of our confidence and sympathy, and as a pledge of our 
brotherly kindness and love, take the hand of welcome, and remember 
the words of the Lord Jesus, how He said : 

[Sere tlie Minister shall take each new member by tlie hand in turn, 
repeating to each some appropriate saying of Jesus. 

Then, the Church still standing, the Minister shall say :~\ 

And now, beloved in the Lord, whereas in former time ye [you] 
were without Christ, being aliens [an alien] from the commonwealth 
of Israel, and strangers [a stranger] from the covenants of promise, 
having no hope, and without God in the world, now, therefore, ye 
[you] are no more strangers [a stranger] and foreigners [foreigner] 
but fellow-citizens [a fellow-citizen] with the saints, and of the 
household of God, and are built upon the foundation of the Apostles 



CONGREGATIONAL MANUAL. 31 

and Prophets, Jesus Christ Himself being the chief Corner stone. 
For this cause, we bow our knees unto the Father of our Lord Jesus 
Christ, of whom the whole family in Heaven and earth is named, 
that He would grant you according to the riches of His glory, to be 
strengthened with might by His Spirit in the inner man ; that Christ 
may dwell in your hearts [heart] by faith ; that ye [you] being 
rooted and grounded in love, may be able to comprehend, with all 
saints, what is the breadth and length, and depth, and height, and to 
know the love of Christ, which passeth knowledge, that ye [you] 
might be filled with all the fullness of God. 

Now unto Him that is able to do exceeding abundantly above all 
that we ask or think, according to the power that worketh in us, 
unto Him be glory in the Church by Christ Jesus, throughout all 
ages, world without end. Amen. 

The peace of God which passeth all understanding, keep your 
hearts and minds in the knowledge and love of God, and of His Son 
Jesus Christ our Lord ; and the blessing of God Almighty, the Father, 
the Son, and the Holy Ghost, be amongst you, and remain with you 
always. Amen. 



The following is the form of the covenant with the Church, to be 
subscribed by every candidate before making the public confession of 
Christ : 

COVENANT OF CHURCH. 

We, whose names are hereunto subscribed, do hereby solemnly 
promise, that, as members of this Church of Christ, we will faith- 
fully endeavor to honor it in our conduct and life ; to give diligent 
attendance upon its services and ordinances ; to refrain from opposing 
its faith ; to submit to its rules and discipline ; to labor and pray 
for its increase, purity, and peace ; and to walk with its disciples in 
love, seeking and improving opportunities to minister to them. 



apostles' creed. 

"We believe in God the Father Almighty, maker of heaven and 
earth; and in Jesus Christ, his only Son our Lord; who was con- 
ceived by the Holy Ghost; born of the Virgin Mary; suffered death 
under Pontius Pilate, was crucified, dead and buried; He descended 



32 CONGREGATIONAL MANUAL. 

into the grave ; the third day He arose from the dead ; He ascended 
into heaven, and sitteth at the right hand of God the Father Almighty ; 
from thence He shall come to judge the quick and the dead. 

"We believe in the Holy Ghost ; the Holy Catholic Church ; the 
communion of Saints ; the forgiveness of sins ; the resurrection of, 
the body ; and the life everlasting. 



VIII. MANUAL FOR BUSINESS MEETINGS OF THE 
CHURCH.* 

I know thee to be expert in all customs and questions. — Acts xxvi. 3. 

When the appointed time for the meeting arrives, the Pastor, as 
Moderator, shall call the Church to order. If there is no Pastor, or 
if he be absent, then the senior Deacon, or some older member will 
call to order, and call for the choice of a Moderator. On taking the 
chair, and opening the meeting with prayer, the Moderator, if the 
Clerk of the Church is not present, will call for the appointment of 
a Clerk pro tern. 

If the meeting be adjourned to another day, the same officers pre- 
side again, for an adjournment is but a continuance of the same 
meeting. 

All the decisions of the presiding officers are subject to revision by 
the Church. 

Every motion must be made in writing, if required by any mem- 
ber ; and, when seconded, must be read by the Moderator, and sub- 
mitted to the consideration of the Church. Until this motion is 
disposed of, all subsequent propositions must be made by way of 
amendment to it. An amendment may go to the exclusion, addition, 
or substitution of words or sentences ; indeed, a motion to amend by 
striking out all the words after the word resolved, and substituting an 
entirely new proposition upon the same subject, is in order. Until 
some vote has been taken on a resolution or an amendment to it, it 
may be withdrawn by the mover. 

There are certain motions which are termed "privileged" which 
may be made at any time : such are the motions to postpone indefi- 
nitely, to refer to a committee, to lay on the table (which means to 

* From Henry Ward Beecher's Plymouth Church Manual, orginally furnished for 
Punchard's work, by David Hale, Esq., of New York, an expert Parliamentarian, and 
a hearty Conregationalist. 



CONGREGATIONAL MANUAL. 33 

lay aside for the present), to postpone to a future time fixed, and 
to adjourn. All' these motions may be debated except the last. 
When a member is speaking, no motion can be made but with his 
consent. 

When any motion is before the Church, every member has a right 
to express his views concerning it ; and while doing so, the Mode- 
rator is bound to confine him in his remarks to the point under 
consideration, and also to protect him against all interruption, except 
to call him to order if he violate the rules of courtesy or of debate ; 
but after the matter of order is adjusted, he has a right to go on to 
the end of his remarks. 

The proposition last made is always the proposition under consid- 
eration, and the first to be voted on ; so that when several amend- 
ments or propositions are before the meeting, the order in which they 
are to be voted upon is usually the reverse of the order in which they 
were made. If several sums are proposed, the largest is the first put 
to vote ; if several times, the longest ; and as to the numbers generally, 
the largest. 

When a motion is put to vote, it should be first clearly stated from 
the Chair, so that there may be no possible misunderstanding about it. 
Then the Moderator says : "As many as are in favor of this resolu- 
tion, will please to say Aye," or " lift up their hands," or " rise," as 
the custom of the Church may be ; then, "As many as are against this 
resolution," or "as are of a different opinion, will please to say No," 
or '"lift up their hands," or "rise." Then the Moderator declares 
the result by saying, " It is a vote," or " it is not a vote." If any 
member thinks the Moderator in error, or that an accurate count 
would change the result, he has a right to demand it immediately ; 
in which case the question must be put again, and the vote carefully 
counted. After the question is put to vote there can be no debate, 
and no new proposition made until the vote is finished. After the 
vote is taken, any member who voted in the majority, may, during 
the same meeting move a reconsideration ; which motion opens the 
subject again for debate ; and if the vote to reconsider is adopted, the 
whole matter stands just as it did before the reconsidered vote was 
taken. 

Questions of order are to be decided by the Moderator ; but if any 
member thinks the decision incorrect, he can appeal to the meeting ; 
and the decision on that appeal will be final. 

When the report of a committee is presented, it will of course be 



34 CONGKEGATIONAL MANUAL. 

put on file. A vote to accept and adopt, is an expression of concur- 
rence with the views of the committee. 

When a member has a motion to make, or wishes to speak on a 
pending motion, he must rise and address himself respectfully to the 
Moderator. 

A member who has a motion to make, may preface it with such 
remarks as explain his design ; but, with this exception, speaking is 
out of order, unless some definite proposition has been submitted and 
is under consideration. 



IX. LETTERS MISSIVE, AND OTHER FORMS* 

And they wrote letters by them after this manner. — Acts xv. 23. 
1. — TO ORGANIZE A CHURCH. 

To the Congregational Church of Christ in . 

Dear Brethren : — The Great Head of the Church having inclined 
a number of believers here to think that it is our duty to become 
associated as a Congregational Church, we respectfully request you, 

by your Pastor, and a delegate, to meet in Council at , in this 

place, on the of , at o'clock, in the , to con- 
sider the expediency of the course proposed- by us, and advise us in 
reference thereto; and should the formation of such a Church be 
deemed expedient, to assist in the public service appropriate to its 
formation and recognition. 

Wishing you grace, mercy and peace, 

We subscribe ourselves, 

Your brethren in Christ, 

) Com. of those 

y proposing to 

) unite. 

[Date, and place of date]. 

N. B.— The other Churches invited to sit in this Council are the 
Uowiug: 

Congregational Church in , Rev. Mr. B., Pastor. 



* Dexter's " Congregationalism." 



CONGREGATIONAL MANUAL. 35 

2. — TO INSTALL OR ORDAIN A MINISTER. 

The Congregational Church in A , to the Congregational 

Church in B , sendeth greeting : 

Bear Brethren : — The Great Head of the Church has kindly united 
us, and the Congregation statedly worshiping with us, in the choice 

of Mr. (Rev.) A B as our Pastor, and he has accepted 

our invitation to that office. We, therefore, affectionately request 

your attendance, by your Pastor and a delegate, at , on the 

day of , at O'clock in the , to examine the 

candidate, review our proceedings, and advise us in reference to the 
same ; and, if judged expedient, to assist in the Ordination (Installa- 
tion) service. 

Wishing you grace, mercy and peace, 

We are fraternally yours. 

) Committee 

y of tlie 

) Church. 

[Date and place of date]. 

N. B. — The other Churches invited are as follows : 
[Name them all]. 

It is also proper to append to those letters sent to Churches, whose Pastors are 
desired to take part in the public service, a postscript, notifying them of the parts 
assigned, that such Pastors may have suitable time for preparation. 

3. — A LETTER OP DISMISSION. 

The Congregational Church in , to the Congregational Church 

in , sendeth greeting : 

Bear Brethren : — The bearer, Bro. A. B., is a member with us in 
good and regular standing. He has desired a letter of dismission 
from us, and of recommendation to your Christian fellowship, and we 
have granted his request ; so that when received by you his member- 
ship with us will cease. 

Wishing you grace, mercy and peace, 

We are, yours in the Lord, 

C. D., Church Clerk. 
N. B. — Please inform us, by a return of the accompanying certili- 

rito nf nur livrk+linr'a vnr>or»tirm L\r \rn\l • 



cate, of our brother's reception by you : 



36 CONGREGATIONAL MANUAL. 

This is to certify that A. B. was received a member of the Congre- 
gational Church in , on the day of , by letter 

from the Congregational Church in . 

Attest : E. F., Church Clerk. 

[Date and place]. 

X. HOW TO INCORPORATE A CHURCH. 

Each State has its peculiar statute for this purpose. To this law, 
carefully examined, the proceeding must conform, in order to secure 
for the Church a legal corporation, by which it can hold property 
and protect its civil rights. Many Churches neglect this process, or 
attend to it in an irregular way, and thus, sooner or later, bring 
themselves into trouble. 

The Church itself, with an adopted Constitution and Trustees, 
elected according to its provisions, may be the Corporation. Its 
members are the legal corporators. " This," says Dexter, " is the 
New Testament plan ; so far as it hints any plan at all. And there 
is no legal hindrance of which we are aware, in any State, which 
would necessarily forbid any Church that pleases to do so, from 
assuming the entire charge of its temporalities, building and owning 
its own house of worship, pledging and raising all moneys needed 
for the support of public worship, and doing all, that, in any case, is 
done by both Church and Society. In the West, particularly, it is 
believed that this plan has been extensively tried, and is held to be 
safe, expedient and successful." Upham, in his "Ratio Disciplinse," 
says: " Churches are corporate bodies; " " Congregationalists assert 
that Churches may exist alone, and without parishes." Dr. Pond, in 
his "Rights of Congregational Churches," says: "There are, at this 
moment, hundreds of Congregational Churches in different parts of 
our land, which have no connection with incorporate parishes, or 
religious societies, and never had any. Some of these Churches are 
in the cities and in the older States ; others are in the newly settled 
parts of our country. They own their Meeting Houses ; they settle 
and support their Ministers ; they exist and they flourish without 
the help or the hindrance of connected parishes." Dr. H. M. Storrs, 
in the Congregational Quarterly, for 1860, says : " This mixed Society 
is (1) a needlessly cumbrous appendage ; " (2) " involves an incon- 
sistency;" (3) "is fruitful of difficulties." "Such a Society, — as 
something separate and distinct from the Church, is not needed, and 



CONGREGATIONAL MANUAL. 37 

therefore is an evil ; we want the utmost simplicity. No merchant 
would keep two sets of books when one would do." 

Dr. Dexter shows that the Society system grew out of the pecu- 
liar history of religious affairs in New England, it being the result 
of severing the connection between Church and State. The mixed 
Society, having thus a basis in the history and existing laws of New 
England, still remains the usual method there. But this occasion 
does not exist in the other States. 

It is, however, a custom with Churches, that dispense with the 
Society, to allow a minority of the Trustees to be chosen from the 
non- communicant members of the congregation, who are thus prac- 
tically represented, and whose interest and service are thereby 
secured. This is the only way in which persons, who are not mem- 
bers but supporters, are represented in the Methodist and the 
Episcopal Churches. The custom in this matter among the Pres- 
byterians and the Baptists is mixed, very much as among our 
Churches. 

Yet some Churches will prefer to have a separate Society. In 
some circumstances it seems desirable ; and, when properly guarded 
by a Constitution and by a Compact, mutually adopted by the 
Church and Society, it will avoid difficulties which would otherwise 
ensue. For the benefit of such Churches, something like the follow- 
ing organic law and compact are suggested : 

CONSTITUTION OF THE ECCLESIASTICAL SOCIETY. 

Article I. — Name and Object. 

Section 1. The name of this Society shall be the Congregational 
Society of . 

Sec 2. Its object shall be to co-operate with the Congregational 
Church of , in providing for and maintaining the public wor- 
ship of Almighty God, in accordance with the faith and order thereof. 

Article II. — Membership. 

All members of the Church, and all persons who are stated 
attendants on public worship with this Church and Society, and 
who contribute regularly to its support, according to its methods, 



38 CONGREGATIONAL MANUAL. 

and who subscribe their names to this Constitution, shall be mem- 
bers of this Society and entitled to vote at its meetings. 

Article III. — Officers. 

Section 1. The officers of this Society shall be a Chairman, who 
shall be chosen at each meeting ; a Clerk and a Treasurer, who shall 
be chosen annually ; and three Trustees, who shall be elected so that 
one shall go out each year ; a majority of whom shall be members 
of the Church. 

Sec. 2. All elections, except that of Chairman, shall be by ballot, 
by a majority vote, and without public nomination, unless a com- 
mittee shall have been appointed for that purpose, and all officers 
shall hold over until their successors are elected. 

Sec 3. It shall be the duty of the Trustees to secure their legal 
incorporation ; to hold the property of the Society ; to superintend 
the raising of the Minister's salary ; to provide for the incidental 
expenses ; to manage other pecuniary affairs of the Society, and 
make to it an annual report of their doings. The Trustees shall be 
subject always to a directing vote of the Society, and shall have no 
power to sell, mortgage or transfer property without a specific vote 
of the Society. 

Sec 4. The Clerk shall keep a record of the proceedings of the 
Society ; shall at each meeting read the record of the preceding, and 
shall audit the accounts of the Treasurer. 

Sec 5. The Treasurer shall receive all moneys belonging to the 
Society, and pay out the same upon the order of the Trustees, and 
shall make an annual report to the Society of his receipts and dis- 
bursements, duly audited by the Clerk. 

Article IV. — Meetings. 

Section 1. The Annual Meeting for the election of officers, the 
hearing of reports, and the transaction of other appropriate business, 
shall be held on the of January. 

Sec 2. Special Meetings may be convened at any time by the 
Trustees, by the Pastor, or by the written request of any five mem- 
bers, — notice of the same having been given from the pulpit on the 
Sabbath previous. 

Sec 3. Seven members of the Society shall constitute a quorum 
for the transaction of business. 



CONGEE NATIONAL MANUAL. 39 

Sec. 4. The Order of Business at the meetings of the Society, 
shall be as follows : 

(1) Reading of the call. 

(2) Choice of a Chairman. 

(3) Prayer. 

(4) Reading Minutes of previous meeting. 

(5) Reports. 

(6) Election of officers. 

(7) Miscellaneous business. 

(8) Prayer. 

(9) Adjournment. 

Article V. — Amendments. 

This Constitution may be amended by a vote of two-thirds of the 
members present, and voting at any meeting called according to the 
provisions of Art. IV., — the proposed alteration having been stated 
in the public notice of the meeting. 

COMPACT BETWEEN THE CHURCH AND SOCIETY. 

Article I. — Principle of Agreement. 

All the spiritual interests and arrangements connected with public 
worship, shall be under the exclusive control of the Church ; and all 
the financial and other secular interests and arrangements of the 
Congregation, shall be under the exclusive control of the Society. 
This shall be the principle, the rule, to determine all doubtful cases, 
and in accordance with which the succeeding articles are adopted. 

Article II. — Hold the Property. 

The Society, through its trustees, will hold the property, receive 
the income, disburse the same, appoint the sexton, and fix his 
salary. 

Article III. — Calling a Pastor. 

In the settlement of a Pastor, the Church shall always act first in 
making the call ; after which the Society shall vote to concur or not 
to concur, and shall have the exclusive right to fix the salary ; but in 
every vote of the Society, touching the call or dismission of a Pastor, 
a majority of the Church members present, as voters, must be in the 
vote to make it valid. 



40 CONGREGATIONAL MANUAL. 



Article IV. — Pulpit Supply. 

Whenever the pulpit is vacant by the absence or dismission of the 
Pastor, the Church, by its Deacons, will provide a temporary supply ; 
and the Trustees of the Society, in consultation with the Deacons, 
will determine the compensation. But no person shall continue as a 
supply longer than three months, without a concurrent vote of the 
Church and Society. 

Article V. — Sacred Music. 

The selection of Chorister and Organist, and the control of sacred 
music, as a part of worship, shall be vested in the Church ; but the 
control of the necessary expenses connected with the music, shall be 
with the Society through its Trustees. 

Article VI. — Control of the House. 

The Pastor shall have liberty to use the Church edifice at his dis- 
cretion, to promote the spiritual interests of the Church and Congre- 
gation, and the Church may also use the same for any meetings of a 
spiritual nature ; but for all other purposes the control of the build- 
ing shall be with the Society, or its Trustees, who shall not, however, 
allow it to be used for unworthy and worldly purposes, nor put it to 
any use which shall interfere with the arrangements of the Church 
and of the Pastor. 

Article VII. — Alter Compact. 

The foregoing Articles of Agreement, for the proper adjustment 
of the spiritual and secular relations of the Church and Society, hav- 
ing been mutually adopted by a separate vote of each, and placed by 
each in its book of records, can be altered, in whole or in part, only 
in the same way. 

LEGAL STEPS FOR INCORPORATION. 

In Illinois. — At the organization: (1) Adopt a Constitution; 
assume a corporate name ; (2) elect Trustees (not more than ten) 
according to its provisions; (3) let them make out a certificate, 
signed by all of them, that they were elected for the specified time, 
and giving the name ; (4) let one of them go before an officer, duly 
qualified to administer oaths, and make affidavit to the assertions of 
the certificate ; (5) let the officer attach his certificate and seal ; (6) 



CONGREGATIONAL MANUAL. 41 

then let the whole document be recorded in the office of the County 
Recorder. At subsequent elections, let (7) one of the old Trustees 
in the same way certify the election of the new ones ; and (8) let 
this be recorded as before. The process will be the same, whether 
the Trustees were elected by a Church or by a Society. The follow- 
ing, drawn up by the Hon. S. B. Gookins, of Chicago, is the appro- 
priate certificate : 

"We, A. B., etc., do hereby certify that at a meeting of {name of 
Church, or Society], a [Church, or Society], formed for the purpose of 

religious worship, and located at , in the County of , and 

State of Illinois, of which meeting due notice was given, we were 

elected Trustees of said [Church, or Society], for year — [if, as 

is sometimes done, the Trustees are classified, some for one and some for 
two or three years, the certificate should conform to the fact, designating 
those elected for the different periods], by means whereof, and of the 
recording of this certificate, said [ Church, or Society], is constituted 
a body corporate, by the name of" The Trustees of [name]." 

In witness whereof, we have hereunto set our hands and seals this 
day of 18—. 

[seal]. 

[seal]. 

[seal]. 

[seal]. 

[seal]. 



State of Illinois, ) oa 
County. f ss " 

A. B., one of the persons named in, and who has signed the fore- 
going certificate, being duly sworn, says the matters and things 
stated in the said certificate are true. [Sign]. 

Subscribed and sworn to before me this day of , 18 — . 

Witness my hand and official seal the day and year aforesaid. 

Upon the recording of this certificate in the Recorder's Office of the 
County, and not before, the Church or Society becomes a body corpo- 
rate, and may take hold, and convey property. 

The following form may be used by the old Trustees in certifying 
to the election of their successors, as required by the statutes of this 
State : 

This is to certify, that at a regular annual meeting of the , 



held on the day of , A.D. 18 — , the following persons 



42 CONGREGATIONAL MANUAL. 

were elected Trustees of said Society, to hold office during the ensu- 
ing year 18 — , or until the next election, to-wit : 

(Signed). ... ZZZZ f Former Trustees. 

State of Illinois. \ 
County. j" ss ' 

of said County, being duly sworn, says that the alle- 



gations contained in the above certificate, by him signed, are true. 
Subscribed and sworn to this day of- , A.D. 18 — . 

In New York. — (1). At place of public worship give notice 
fifteen days before the organization, and on two successive Sabbaths. 
(2). Let the meeting appoint two members of the congregation who 
shall preside at the election, receive the ballots, judge of the qualifica- 
tion of voters ; and, after the election, certify, under their hands and 
seals, the names of persons elected as Trustees, the corporate name 
adopted, and have the same acknowledged and recorded in the County 
Clerk's Office. To elect new Trustees, one month before the expira- 
tion of any term of office, let the same notice be given as at first, 
specifying the names of those whose terms will expire, the new elec- 
tion being held at least six days before such vacancies occur. Then 
at the election proceed as in the first case. Only male persons of 
lawful age, who have statedly worshiped with the congregation, or 
have been considered members, can vote at the first election ; after 
that such electors must have been stated worshipers there at least 
one year previous to the election, and must have contributed to the 
support of the Society according to the usages and customs thereof. 
The number of Trustees shall be not less than three nor more than 
nine. They are to be elected for three years, and so that one-third go 
out each year. A plurality of votes decides the election of Trustees. 

certificate. 
State of New York, 
County of . 

We, the undersigned, two of the members of the Church (or Society) 

hereinafter mentioned, do certify that on the day of , 

18 — , the male persons of full age, belonging to a Church (or Society), 
in which divine worship is celebrated according to the rites of Con- 
gregational Churches, and not already incorporated, met at the place 
of worship heretofore occupied by the said Church, in the town of 
, in said county, for the purpose of incorporating themselves ; 



CONGREGATIONAL MANUAL. 43 

and did then and there elect, by plurality of voices, A. B., C. D., etc., 
as Trustees for said Church ; and the said persons did then and there 
determine, by the like plurality of voices, that the said Trustees, and 
their successors, should forever hereafter be called and known by the 

name and title of the " Congregational Church of ." 

Witness our hands and seals this day of , 18 — . 

In presence of E. F. 

A. B., [seal]. 
C. D., [seal]. 

In "Wisconsin. — Use the same method, as the law is the same, 
except that only six months, instead of a year, of attendance is 
required of an elector, and that the certificate, acknowledged, is to 
be recorded by the Clerk of the Board of Supervisors, and not by the 
Clerk of the County Court. 

In Minnesota. — The same again as in New York, except that only 
six months' attendance is required, and the certificate is to be recorded 
by the Register of Deeds for the County. 

In Michigan. — The same as in New York, except that the elector, 
of lawful age, must have been an attendant six months previous, and 
a supporter one year, in order to vote at elections subsequent to the 
first, and that the certificate is to be recorded by the Clerk of the 
County. 

In Ohio. — A majority vote in any duly notified meeting of an 
organized Church or Society, elects not less than three Trustees and 
a Clerk. The Clerk must make a true record of the proceedings of 
the meeting, and certify and deliver the same to the County Recorder 
to be recorded, together with the name by which such Church or 
Society is to be known. 

In Indiana. — Notice of the election of Trustees must be given ten 
days previous by publication in a newspaper of the County, if any ; 
otherwise by posting such notice in three public places in the Town- 
ship, one of which must be at the place of the proposed election. 
Trustees not less than three nor more than five. The Clerk of the 
Church or Society, within ten days after the election, must deposit 
with the County Recorder a certificate, setting forth the notice of 



44: CONGREGATIONAL MANUAL. 

such election, time and place where it was held, the name of the 
Church or Society, and of persons elected as Trustees. 

In Iowa. — This certificate points out the way : 

State of Iowa, 
Count}^ of Dubuque. 

"We, the undersigned, citizens of the United States, and a majority 
citizens of the State of Iowa, do hereby certify that we have asso- 
ciated ourselves together for religious purposes as a religious Society. 
That the name or title by which such Society shall be known in law 
is " The First Congregational Church of Dubuque." That the object 
of the Society is to maintain divine worship and the gospel ministry 
according to the rites of Congregational Churches in the United 
States. That the number of Trustees, to manage the temporal affairs 
of the Society, is fixed at (five). And that the following are the names 
of the Trustees of such Society for the first year of its existence, viz., 
A. B., C. D., etc. 

Witness our hands at Dubuque, this day of , 18 — . 

[Signatures]. 

This certificate must be made in duplicate, acknowledged as a deed 
of real estate, one copy to be deposited with Secretary of State, and 
one with the County Recorder. 

In Kansas. — The process is the same as in Indiana, except the 
ten days' notice is not prescribed. One of the Trustees must act as 
Clerk of the Board, and must file within one month after each elec- 
tion, at the office of the Recorder of Deeds of the County, an affidavit 
setting forth the notice of the election, the election, and the names of 
the Trustees, and the name of the Church or Society. 

In California. — The Church or Society elects its Trustees accord- 
ing to its rules, not less than three nor more than fifteen. The judges 
holding the election will deposit with the Clerk of the County a cer- 
tificate, duly acknowledged, stating the names of the Trustees and the 
name of the corporate body. 



CONGREGATIONAL MANUAL. 45 



ADVANTAGES OF CONGREGATIONALISM * 

1. The first and chief advantage of Congregationalism is that it is 
scriptural. It is substantially in accordance with the organizations 
of the Apostles. 

2. A second advantage is : It is the logical outgrowth of the funda- 
mental doctrines of the Gospel. It is the application of the doctrine 
of human rights to church order and government. But human rights 
are founded in God's rights over the individual ; and he must there- 
fore be left free to the unrestrained exercise of them, in glorifying 
his Creator. No man or angel, pope or bishop, has a right to step in 
and prevent the free exercise of his powers in the direction required 
of him. In this view, Congregationalism is the logical result of God's 
rightful sovereignty over man. 

The Gospel further teaches that men are naturally dead in tres- 
passes and sins, and all alike under condemnation. If brought into 
the kingdom of Christ, they are introduced into it by free, sovereign 
grace. "It is the gift of God." Here all renewed men stand on a 
level. As they are all brethren in Christ, who is their elder Brother, 
there is a perfect equality between them. No one can rightfully 
usurp authority over the others. And herein is the essence of a Con- 
gregational Church. No functionary in it has any dominion over it. 
The pastor is but its president and teacher, holding forth the eternal 
verities, — the reproofs and consolations of the Gospel. Hence, Con- 
gregationalism, as a form of church polity, is the exponent and 
embodiment of the fundamental truths of the Gospel, in a permanent, 
public institution. Thus held, it becomes itself a vital, spiritual power 
in the Church, like the truths out of which it grows. Congrega- 
tionalism, and "Ye are all one in Christ Jesus," have the same signifi- 
cance. "There is one body and one spirit, even as ye are called in 
one hope of your calling ; one Lord, one Faith, one Baptism ; one God 
and Father of all, who is above all, and through all, and in you all," — 
such is the handwriting, as it were, on the forefront of every Congre- 
gational Church. 

3. Another advantage of Congregationalism is its free, republican 
character. It is adapted to a free people. Its influence is to make 
and keep them free. A Congregational Church is a society of spirit- 
ual freemen. It acknowledges no hea^ no lawgiver, but Christ, and 

* From Dr. Enoch Pond's Premium Tract. 



46 CONGREGATIONAL MANUAL. 

no appropriate means of influence, but those of truth, wisdom, and 
love. All important matters are transacted openly, in church meet- 
ing, where every brother has an equal right to express his opinion, 
and to give his vote. 

It is to these free principles of church government, which our 
fathers professed to draw from the Bible, that we are indebted for 
our civil freedom. With the first settlers of New England the Church 
was the primary institution, to which the State was secondary and 
subsidiary. They first formed their system of church government, 
and then adapted their civil government to it. And what form of 
civil government would they be likely to select in order to carry out 
their plan ? Obviously, none but a free republic. No other would 
have answered their purpose at all. To have established a mon- 
archy, or an aristocracy, in connection with their Congregationalism, 
would have been incongruous and monstrous. 

4. Among the advantages of Congregationalism should be reckoned 
its salutary personal influence on those who embrace it. Every mem- 
ber of a Congregational Church feels that he has a deep interest, and 
an individual responsibility, in regard to its concerns. He is not a 
mere appendage to it, to be cared for, looked after, and ruled over by 
"tutors and governors," but is himself an integral part of the body, 
and of the government, having it in charge, with others, to maintain 
its worship, its order, its discipline, and to promote its purity, enlarge- 
ment, and peace. He feels, in short, that he is a man, — a free Chris- 
tian man, intrusted with high and important interests, and that he 
must acquit himself accordingly. He must inform himself as to the 
truths and duties of religion ; he must grow in knowledge and in 
grace ; he must be watchful and prayerful, diligent in duty and cir- 
cumspect in deportment, that he may honor the profession which he 
has made, and be an ornament to the Church of which he is a mem- 
ber. As much as a republican form of civil government demands 
intelligence, and tends to promote it among citizens, so does a repub- 
lican form of church government tend to the personal advancement — 
the knowledge, virtue, and holiness — of those who live under it. It 
throws upon them individually high responsibilities, and awakens 
their energies and stirs their zeal to meet these responsibilities in a 
worthy and becoming manner. 

And in elevating the individual members of a Church, Congrega- 
tionalism tends, of course, to promote the purity and elevation of the 
Church itself. This is too obvious to require argument. For of 



CONGREGATIONAL MANUAL. 47 

what does a Church consist hut of its individual meinhers? And 
whatever has a tendency to elevate the members must tend equally 
to the benefit of the body itself. 

5. Another advantage of Congregationalism is its good influence 
upon ministers. Congregational ministers are taken from the people, 
and are elected to the stations they occupy by the free suffrages of 
their brethren. And when in office, they are not lords over God's 
heritage, but its servants. They have not dominion over the faith 
of those around them, but are helpers of their joy. They have not 
those temptations to ambition and pride which are furnished by some 
other forms of ecclesiastical organization, but have every inducement 
to be diligent and faithful, that they may be accepted of God and 
approved of men. 

These happy tendencies of Congregationalism upon its ministers 
are all illustrated in the early history of the Church. During the 
first century after Christ, and the greater part of the second century, 
the Churches were all of them Congregational ; and their ministers 
were an honor to the system. They were such as the system was 
adapted to produce. A more humble, patient, laborious, self-sacri- 
ficing class of men the world never saw. But when the government 
of the Church was gradually changed, and the humble pastors of the 
first and second centuries became titled dignitaries, — bishops, arch- 
bishops, metropolitans, patriarchs, — a different spirit pervaded the 
entire ranks of the clergy. In a little time they became as distin- 
guished for pride and carnal ambition as their predecessors had been 
for humility and deadness to the world. 

6. I mention but another advantage of Congregationalism, and that 
is its adaptedness to an easy, rapid, and universal diffusion. The 
religion of Christ w T as intended to be the religion of the world ; and it 
was admirably adapted, not only in its inner workings and influence, 
but in its original outward organization, for this purpose. There 
was no towering, ambitious hierarchy or gigantic ecclesiastical con- 
federation to be thrust upon the enlightened nations, provoking 
observation and distrust, but the simplest, plainest, and least objec- 
tionable form of organization possible. The silent gathering of 
believers into little associations, and ordaining teachers over them, — 
who could object to such a measure, unless his malice was first 
aroused against the religion itself? 

This simple Congregational polity, which was so admirably adapted 
for diffusion in the primitive age, is equally so at the present time. 



48 CONGREGATIONAL MANUAL. 

And so it will continue to be, until the knowledge of the Lord shall 
fill the earth as the waters fill the channels of the deep. 

Our Congregational missionaries have this advantage now in going 
forth to the heathen nations. Their church organization is so plain, 
so simple, so highly spiritual, so little of earth in it and so much of 
heaven, that it awakens little or no suspicion among heathen nobles 
and kings. It connects easily, readity, with any existing form of 
civil government, and is fitted to extend itself and the religion it 
represents, with the least possible friction or opposition, until the 
religion of Christ shall be diffused every where, and become the 
religion of the world. 

On the whole, we think the Congregationalists of this country have 
much reason to be satisfied with that form of church organization 
and government which was bequeathed to them by their fathers ; 
which, as we have seen, is so consonant with Scripture, and so con- 
genial to the spirit of their civil institutions. Indeed, they have rea- 
son to be more than satisfied. It becomes them to be thankful for it, 
and to rejoice in it. And while they accept it with all thankfulness 
and joy, they should endeavor to show themselves worthy of their 
peculiar privileges. They should endeavor to honor their institu- 
tions by works of faith and labors of love, — by an example of stead- 
fast obedience and usefulness. 



THIS MANUAL, 

By the generosity of friends, will be sold for less than half 
its cost. A single copy, postage paid, ten cents. Ten 
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Address 

J. E. ROY, 
84 Washington St., Chicago. 



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